Journal articles: 'Divine justice'

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Novak, David. "Divine Justice/Divine Command." Studies in Christian Ethics 23, no. 1 (February 2010): 6–20. http://dx.doi.org/10.1177/0953946809352996.

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Stoeber, Michael. "Hell, Divine Love, and Divine Justice." Logos: A Journal of Catholic Thought and Culture 2, no. 1 (1999): 176–99. http://dx.doi.org/10.1353/log.1999.0026.

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Corlett, J. Angelo. "Divine Justice and Human Sin." Philosophy and Theology 29, no. 1 (2017): 133–45. http://dx.doi.org/10.5840/philtheol2016111674.

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Hafez, Marwa. "Divine Justice in Greek Mythology." مجلة کلیة السیاحة والفنادق - جامعة مدینة السادات 1, no. 1 (June 1, 2017): 151–62. http://dx.doi.org/10.21608/mfth.2017.26074.

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Luis Guzmán. "Benjamin’s Divine Violence: Unjustifiable Justice." CR: The New Centennial Review 14, no. 2 (2014): 49. http://dx.doi.org/10.14321/crnewcentrevi.14.2.0049.

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Talbott, Thomas. "Punishment, Forgiveness, and Divine Justice." Religious Studies 29, no. 2 (June 1993): 151–68. http://dx.doi.org/10.1017/s0034412500022174.

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According to a long theological tradition that stretches back at least as far as St Augustine, God's justice and mercy are distinct, and in many ways quite different, character traits. In his great epic poem, Paradise Lost, for example, John Milton goes so far as to suggest a conflict, perhaps even a contradiction, in the very being of God; he thus describes Christ's offer of himself as an atonement this way:No sooner did thy dear and only SonPerceive thee purpos'd not to doom frail ManSo strictly, but much more to pity inclin'd,Hee to appease thy wrath, and end the strifeOf Mercy and Justice in thy face discern'dRegardless of the Bliss wherein hee satSecond to thee, offer'd himself to dieFor man's offence.

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Kravitz, Amit. "Divine Gütigkeit, Divine Güte: Kant on an Ancient Query." Sophia 60, no. 2 (March 10, 2021): 349–63. http://dx.doi.org/10.1007/s11841-021-00825-9.

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AbstractIn his essay on theodicy, Kant explicitly claims that while the disproportion between crime and punishment poses a theodicean challenge concerning God’s justice, the suffering of the righteous is compatible with God’s justice [Gerechtigkeit], goodness [Gütigkeit], and holiness [Heiligkeit]. In light of this, Kant’s reason for addressing the book of Job in this context is puzzling. However, the location of Job’s story in the text reveals that Job’s suffering is rendered relevant only concerning the relation between two of God’s moral attributes: goodness as subordinated to holiness, i.e., God’s benevolence [Güte]. Implications concern the difference between ‘authentic’ and ‘doctrinal’ theodicy.

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MANN, WILLIAM E. "Anselm on divine justice and mercy." Religious Studies 55, no. 4 (March 19, 2018): 469–85. http://dx.doi.org/10.1017/s003441251800015x.

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AbstractThis article examines in detail chapters 8–11 of Anselm's Proslogion, in which he addresses the problem whether perfectly just God can consistently spare sinners who deserve eternal condemnation. The article argues that Anselm's discussion is framed by two doctrines that permeate the Proslogion: that God is the being than which none greater can be conceived and that God is ontologically simple. Anselm presents several principles about justice and mercy for consideration, some of which should be modified or rejected. The article offers a sympathetic construction of the perspectival solution he offers to the problem, but concludes that some important questions remain unanswered.

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Spiegel, James S. "Annihilation, everlasting torment, and divine justice." International Journal of Philosophy and Theology 76, no. 3 (May 27, 2015): 241–48. http://dx.doi.org/10.1080/21692327.2015.1077469.

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Van Liefferinge, Carine, and Sylvie Vanséveren. "Αἰανής : parjure, démesure et justice divine." Kernos, no. 33 (December 31, 2020): 63–88. http://dx.doi.org/10.4000/kernos.3418.

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KRONEN, JOHN, and ERIC REITAN. "Talbott's universalism, divine justice, and the Atonement." Religious Studies 40, no. 3 (August 11, 2004): 249–68. http://dx.doi.org/10.1017/s0034412504007048.

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Thomas Talbott has argued that the following propositions are inconsistent: (1) it is God's redemptive purpose for the world (and therefore His will) to reconcile all sinners to Himself; (2) it is within God's power to achieve His redemptive purpose for the world; (3) some sinners will never be reconciled to God, and God will therefore either consign them to a place of eternal punishment, from which there will be no hope of escape, or put them out of existence altogether. In this paper we explore two attempts to reconcile (1)–(3) by appealing to divine justice. We argue that both versions fail for the same reason: in order for the appeal to God's justice to effectively reconcile (1)–(3), the demands of God's retributive justice must be taken to be so exacting that they call forth a very strong doctrine of the Atonement. And such a doctrine of the Atonement removes justice as an impediment to saving all.

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Taussig, Michael. "The search for divine justice: A beginning." Women & Performance: a journal of feminist theory 7, no. 2 (January 1995): 15–28. http://dx.doi.org/10.1080/07407709508571204.

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Neville, David. "Justice and Divine Judgement: Scriptural Perspectives for Public Theology." International Journal of Public Theology 3, no. 3 (2009): 339–56. http://dx.doi.org/10.1163/156973209x438283.

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AbstractFrom Jewish and Christian Scripture this article retrieves conceptions of justice and divine judgement with the potential to contribute to the public good. Although justice is not a homogenous concept in Scripture, there is a justice-trajectory that is more restorative than retributive and, as such, has profound public import. Through the discussion of scriptural justice this article raises the question of the role of Scripture in public theology. While affirming that justice is a central scriptural concern and therefore indispensable to Christian faith and practice, in this article I also explore the nexus between justice and divine judgement, with a view to indicating by means of inner-biblical critique that divine judgement, no less than justice in the biblical tradition, leans towards restoration rather than (solely) retribution. Special attention is paid to the work of Karen Lebacqz and Dan Via, and Mt. 11:2–6 is also discussed.

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White-Le Goff, Myriam. "Le Purgatoire de saint Patrick : entre justice humaine et justice divine." Cahiers de recherches médiévales et humanistes, no. 26 (December 30, 2013): 195–97. http://dx.doi.org/10.4000/crm.13405.

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Neusner, Jacob. "Divine Love in Classical Judaism." Review of Rabbinic Judaism 17, no. 2 (August 13, 2014): 121–44. http://dx.doi.org/10.1163/15700704-12341265.

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Classical Judaism depicts God in human terms. The human emotion of love is therefore imputed to God. Classical Judaism sees God and man as consubstantial, sharing in particular the same emotional traits. God has three major character traits, power, love, and justice. Power pertains to God’s creation, control of history, and imposition of morality on human kind. Love invokes the imagery of family. Justice means God metes out measure for measure. What happens to human beings responds to the actions of the person who is subject to judgment, and fairness governs. All relationships come to their final resolution in the resurrection of the dead and the judgment of humanity for eternal life or eternal death.

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Jefferis, Jennifer. "Divine Justice, Divine Judgement: Rethinking the Judgment of Nations – By Dan O. Via." Religious Studies Review 34, no. 2 (June 2008): 92–93. http://dx.doi.org/10.1111/j.1748-0922.2008.00266_7.x.

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Sunwoo, Jin. "Early Modern Narratives on Revenge as Divine Justice." Journal of Modern British & American Language & Literature 34, no. 2 (May 31, 2016): 167. http://dx.doi.org/10.21084/jmball.2016.05.34.2.167.

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Koreivaitė, Ieva. "Iranian foreign policy and discourse of divine justice." Lithuanian Foreign Policy Review 34, no. 1 (December 1, 2015): 61–86. http://dx.doi.org/10.1515/lfpr-2016-0003.

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Abstract Iran nuclear negotiations, which resulted in an agreement in Vienna on the 14 July 2015 after signing The Joint Comprehensive Plan of Action, and its aftermath is one of the key topics of inquiry in recent decade. The density of the debate is primarily emanating from concerns related to the security questions of the Middle East and to the sensitivity of Israeli security situation. Moreover, it arises from the complexity of the whole negotiation process. Such issues like Supreme Leader’s Ali Khamene’i’s fatwa designating sinfulness to the nuclear capacity, his after-deal speech, calling for the enmity between Iran and the United States, Iran’s declared aim to implement global justice and other cases are not customary acts of the state and the study of Iranian foreign policy is not substantive using customary instruments of analysis of International Relations. The article refers to the problem of knowledge production on Iran, and suggests that it mainly resulted from the lack of exchange between International Relations and Middle Eastern studies. This article aims to point at the authority of the ideas in Iran’s foreign policy that Islam or Islamic ideologies like Khumaynism produce. Therefore the article focuses on the main narratives of the First Supreme Leader Ruhullah Khumayni’s concept of justice in order to, first, explain the key points in Iran’s position during negotiations and its aftermath and, second, to introduce the study of the concept of justice as a productive source of information and an approach for further analysis of Iranian foreign policy.

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Allan, William. "Divine justice and cosmic order in early Greek Epic." Journal of Hellenic Studies 126 (November 2006): 1–35. http://dx.doi.org/10.1017/s0075426900007631.

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AbstractThis article examines the ethical and theological universe of the Homeric epics, and shows that the patterns of human and divine justice which they deploy are also to be found throughout the wider corpus of early Greek hexameter poetry. Although most scholars continue to stress the differences between theIliadandOdysseywith regard to divine justice, these come not (as is often alleged) from any change in the gods themselves but from theOdyssey'speculiar narrative structure, with its focus on one hero and his main divine patron and foe. Indeed, the action of theIliadembodies a system of norms and punishments that is no different from that of theOdyssey. Values such as justice are shown to be socially constituted in each epic on both the divine and human planes, and each level, it is argued, displays not only a hierarchy of power (and the resulting tensions), but also a structure of authority. In addition, the presentation of the gods in the wider hexameter corpus of Hesiod, the Epic Cycle and the Homeric Hymns is analysed, revealing a remarkably coherent tradition in which the possibility of divine conflict is combined with an underlying cosmic order. Finally, consideration of Near Eastern myths relating cosmic order to justice brings out the distinctiveness of the Greek system as a whole and, in particular, of the way it uses the divine society under Zeus's authority as a comprehensive explanatory model of the world.

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Imray, Kathryn. "Review of Dan O. Via,Divine Justice, Divine Judgment: Rethinking the Judgment of Nations." Bible and Critical Theory 4, no. 2 (June 2008): 32.1–32.3. http://dx.doi.org/10.2104/bc080032.

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Thomson, Heather. "Satisfying Justice." International Journal of Public Theology 3, no. 3 (2009): 319–38. http://dx.doi.org/10.1163/156973209x438274.

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AbstractThis article addresses justice as an issue in public theology. Since Christian theology and practice has engaged in violence in the name of justice (human and divine), the notion of justice is examined here so that it may better serve peace and reconciliation. In particular, the relation of justice to punishment, vengeance and morality are key issues, if justice is to serve peace. In my discussion I gain insights from South Africa's experience of the transition from apartheid to democracy, where justice became a central public issue. I bring advocates of punitive and restorative justice into conversation in order to establish what satisfies justice (punishment or healing), and I draw implications from this to how we are to understand divine justice. Finally, the atonement is reconsidered as a form of transitional justice.

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van Vreeswijk, Bernard J. D. "Interpreting Anselm's thought about divine justice: dealing with loose ends." Scottish Journal of Theology 69, no. 4 (November 2016): 417–31. http://dx.doi.org/10.1017/s0036930616000399.

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AbstractOver the last fifty years studies of Anselm of Canterbury's concept of divine justice have delivered different results. The aim of this article is to present the results of a new comprehensive inquiry, based on the interpretation of key passages about justice in Anselm's theological works. The article argues that Anselm works with three definitions of God's justice. The first is the most traditional: God's justice is his right dealing with good and bad. The second definition follows the Anselmian concept of God: God's justice is his acting according to his being that than which nothing greater can be conceived. The third definition is God's rightness of will, preserved for its own sake. The article concludes that the attempt to show how these three definitions are related to each other brings to light tensions and loose ends in Anselm's works.

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Segal, Charles. "Divine Justice in the Odyssey: Poseidon, Cyclops, and Helios." American Journal of Philology 113, no. 4 (1992): 489. http://dx.doi.org/10.2307/295536.

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Witzenrath, Christoph. "Sophia — Divine Wisdom, and justice in seventeenth-century Russia." Cahiers du monde russe 50, no. 50/2-3 (September 15, 2009): 409–29. http://dx.doi.org/10.4000/monderusse.9743.

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Witzenrath, Christoph. "Sophia — Divine Wisdom, and justice in seventeenth-century Russia." Cahiers du monde russe 50, no. 50/2-3 (September 15, 2009): 409–29. http://dx.doi.org/10.4000/monderusse.9828.

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Wiles, Anne M. "The Aristotelian Structure of Justice in the Divine Comedy." Proceedings of the American Catholic Philosophical Association 87 (2013): 145–53. http://dx.doi.org/10.5840/acpaproc201441413.

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Murphy, A. James. "Children in Deuteronomy: The Partisan Nature of Divine Justice." Biblical Interpretation 20, no. 1-2 (2012): 1–15. http://dx.doi.org/10.1163/156851511x595512.

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AbstractIt is sometimes argued that the god of Israel has a universal concern for children. Like adults, they are made in his image. Abortion and exposure seem relatively unattested in ancient Israel and the law forbade parents from passing their children “through the fire” (Deut. 18:10). Children are among the most vulnerable in the ancient world and, like the poor, the widow and orphan, God's justice displays particular concern for their care. Using theories of childhood development, this paper proposes perspectives of children on how divine justice affects children in Deuteronomy. This paper argues that for children in Deuteronomy, the god of Israel can be a source of protection and sustenance for some, while a source of terror and death for others. Concern for children is not universal. Deut. 6:7 and 6:20-25 stipulate that Israelite parents nurture and educate their children in the law, ensuring their protection and sustenance in the land God gifted them. By contrast, for children in Deut. 20:14 the god of Israel means terror, sanctioning the destruction of their households and their enslavement. The children in Deut. 20:16-17 receive no mention. They are collateral damage in the laws of Deuteronomy.

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Епифанова, Tatyana Epifanova, Буреев, and Aleksandr Bureev. "DIVINE LAW IN SAINT AUGUSTINE´S DE CIVITATE DEI (354-430)." Central Russian Journal of Social Sciences 10, no. 6 (November 27, 2015): 231–36. http://dx.doi.org/10.12737/16835.

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The article deals with the content and structure of the concept of divine law, its action in space and time, relationship with justice in one of the major works of the undivided Christian church of Father Augustine (354 — 430). The concept of divine law of Aurelius Augustine defines it as the will of the Christian God, the eternal unchanging truth which extends to the inhabitants of God and the earthly city, their community and regulatory relations, based on the criterion of justice. In the earthly city divine law takes the form of positive law, hierarchical structure, as well as time and historical performance.

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Ruiz-de-Oña Plaza, Celia. "Between divine and social justice: emerging climate-justice narratives in Latin American socio-environmental struggles." Geographica Helvetica 75, no. 4 (December 2, 2020): 403–14. http://dx.doi.org/10.5194/gh-75-403-2020.

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Abstract. This exploratory study traces the emergence of climate justice claims linked to narratives of Latin American social movements for the defence of life and territory. I argue that in post-colonial settings, religious and historical injustices and socio-cultural factors act as constitutive elements of environmental and climate justice understandings which are grounded in territories immersed in neo-extractivism conflicts. Environmental and climate justice conceptualizations have overlooked the religious fact present in many Latin American socio-environmental movements. As a result, the intertwined notions of divine justice and social justice are unacknowledged. To illustrate this claim, I examine socio-environmental and climate justice claims in a cross-border region between Guatemala and Chiapas. This region has a common ethnic background but divergent historical trajectories across the border. Diverse nuances and intensities adopted by environmental and climate justice practices and narratives on both sides of the border are examined. The case study reveals the importance of religion as a force for collective action and as a channel for the promotion of place-based notions of climate justice. The text calls for the examination of the religious factor, in its multiple expressions, in the theories of climate and environmental justice.

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Sokarina, Ayudia, and Rosyid Arifin. "Towards the concept of divine justice income: an imaginary dialogue." IMANENSI: Jurnal Ekonomi, Manajemen dan Akuntansi Islam 4, no. 1 (July 4, 2019): 14–22. http://dx.doi.org/10.34202/imanensi.4.1.2019.14-22.

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Abstrak Tulisan ini adalah sebuah dialog imajiner antara dua akuntan yang berbeda latar belakang lingkungan pendidikan. Salah seorang dengan pendidikan sekuler (akuntan-sekuler: Asek) dan seorang lainnya berasal dari lingkungan pendidikan pesantren (akuntan-syariah: Asyah). Keduanya berdialog mengenai konsep income hingga melahirkan sebuah konsep yang mereka sebut sebagai konsep income berkeadilan Ilahi. Konsep income berkeadilan Ilahi mengandung tiga rukun yaitu: rukun paritas, rukun kewargaan, dan rukun pembuktian. Ketiga rukun itu digambarkan seperti struktur lapisan bumi. Tulisan ini menggunakan dialog imajiner sebagai sebuah metode yang dikategorikan dalam paradigma postmodern. Ini adalah sebuah cara unik untuk memberikan pencerahan bagi perkembangan akuntansi syariah. Abstract This paper is an imaginary dialogue between two accountants who have different educational background environments. The first accountant is from secular education environment (secular accountant: Asek) and the second accountant comes from pesantren education environment (sharia accountant: Asyah). Both of them discuss about the concept of income to initiate a concept which is called Divine Justice Income. The concept of Divine Justice Income consists of three pillars, namely: parity pillar (rukun paritas), kinship pillar (rukun kewargaan), and social welfare pillar (rukun pembuktian). All pillars are illustrated just like the layer of earth. This paper employs an imaginary dialogue as the method which is categorized as postmodern paradigm. This is a unique way to provide insight for the development of sharia accounting.

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Slotkin, Joel. "Poetic Justice: Divine Punishment and Augustinian Chiaroscuro in Paradise Lost." Milton Quarterly 38, no. 2 (May 2004): 100–127. http://dx.doi.org/10.1111/j.1094-348x.2004.00073.x.

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박성규. "Divine Righteousness and Human Justice: Focused on Karl Barth’s Theology." Korea Presbyterian Journal of Theology 46, no. 2 (June 2014): 165–91. http://dx.doi.org/10.15757/kpjt.2014.46.2.007.

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Raza, Syed Sami. "“Divine Violence” After the Kharotabad Killings." Review of Human Rights 1, no. 1 (December 15, 2015): 4–11. http://dx.doi.org/10.35994/rhr.v1i1.68.

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In 2011 the law enforcement agencies of Pakistan killed a group of foreigners traveling across Pakistan-Afghanistan border. The agencies then tried to cover up the incident by calling it a potential suicide-bombing attack. However, they could not succeed in the cover-up plan primarily due to a photograph of one of the killed aliens—a woman—that appeared on local media. In this photograph the alien woman is shown lying on the ground near a sandbag-covered check-post waving for mercy/justice. The photograph becomes viral on both electronic news and social media and impels the government to order an inquiry. In this article, I engage the concept of “divine violence” and explore the photograph’s politics of aesthetics, which I argue contextualizes the photograph’s meaning during a creative moment for human rights.

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Craig, William Lane. "Is Penal Substitution Unsatisfactory?" Philosophia Christi 21, no. 1 (2019): 153–66. http://dx.doi.org/10.5840/pc201921115.

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It might be objected to penal substitutionary theories that punishing Christ could not possibly meet the demands of divine retributive justice. For punishing another person for my crimes would not serve to remove my guilt. The Anglo-American system of justice, in fact, does countenance and even endorse cases in which a substitute satisfies the demands of retributive justice. Moreover, Christ’s being divinely and voluntarily appointed to act not merely as our substitute but as our representative enables him to serve as our proxy before God, so that when he is punished, we are punished, to the satisfaction of divine justice.

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Pontfarcy, Yolande de. "Justice humaine et justice divine dans la Visio Tnugdali et le Tractatus de Purgatorio Sancti Patricii." Cahiers de recherches médiévales et humanistes, no. 26 (December 30, 2013): 199–210. http://dx.doi.org/10.4000/crm.13406.

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Miles-Tribble, Valerie. "Restorative justice as a public theology imperative." Review & Expositor 114, no. 3 (August 2017): 366–79. http://dx.doi.org/10.1177/0034637317721704.

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The divine instructions in Jeremiah 29 to seek the welfare of the city followed a directive to rebuild, plant, and multiply familial bonds. It was a restorative charge to pursue living justly in the midst of demonic realities under exilic conditions. Jeremiah voiced the public charge particularly to civic and faith leaders to seek the welfare of the city, centered first on the divine will for prayerful obedience and on genuine concern for those marginalized and suffering under the yoke of displacement and continued oppression. In this article, I discuss that the circumstances of Judah’s recurrent apostasy reveal some troubling characteristics that are not unlike the divisive factors within the public ideological landscape of America’s present civic tensions. I comparatively examine the prophetic restorative charge issued with the professed authority of a divine God of created order and deliverance. I use a womanist theoethical lens to investigate restorative justice as a public-square ethos warranting further deliberation. I posit that similar restorative justice principles are expandable currently from an initial criminal justice context. I align the principles useful in a theoethical communitarian approach of public praxis. Finally, I propose a contextual placement of the Jeremiah charge in today’s prophetic resistance by framing restorative justice as a public theology imperative for us to become spiritual change agents. The divine directive to seek the welfare of the city still resonates with relevance to present intersectional crises that I refer to as Black Lives Matter times in America.

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Hanson, Holly. "Enacting Thought: Divine Will, Human Agency, and the Possibility of Justice." Journal of Baha’i Studies 19, no. 1-4 (March 2009): 27–58. http://dx.doi.org/10.31581/jbs-19.1-4.2(2009).

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Gregory, Justina, and R. Drew Griffith. "The Theatre of Apollo: Divine Justice and Sophocles' Oedipus the King." Phoenix 53, no. 3/4 (1999): 357. http://dx.doi.org/10.2307/1089000.

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Oeming, Manfred. "Social Justice and Divine Righteousness in the Old Testament Wisdom Traditions." Journal of Biblical Text Research 42 (April 30, 2018): 115–29. http://dx.doi.org/10.28977/jbtr.2018.4.42.115.

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Lesieur, Thierry. "Modèle clunisien de la justice divine et mode de la rationalité." Cahiers de civilisation médiévale 46, no. 181 (2003): 3–21. http://dx.doi.org/10.3406/ccmed.2003.2846.

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Solibakke, Karl Ivan. "Divine Justice and Profane Power: Benjamin's and Kafka's Approach to Messianism." Symposium: A Quarterly Journal in Modern Literatures 65, no. 1 (March 28, 2011): 63–76. http://dx.doi.org/10.1080/00397709.2011.552850.

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Witzenrath, Christoph. "The Sophia–Divine Wisdom and justice in the seventeenth-century Russia." Cahiers du monde russe 50, no. 50/2-3 (September 15, 2009): 409–30. http://dx.doi.org/10.4000/monderusse.7088.

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BRYAN, CHARLES S. "Is There Divine Justice in AIDS? Why Now, and Not Before?" Southern Medical Journal 83, no. 2 (February 1990): 199–202. http://dx.doi.org/10.1097/00007611-199002000-00015.

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Lamichhane, Bishwa Nath. "The Concept of Law and Justice in Hamlet." Literary Studies 29, no. 01 (December 1, 2016): 8–16. http://dx.doi.org/10.3126/litstud.v29i01.39595.

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This work strives to explore the concept of law, and justice in Hamlet, one of the greatest works of Shakespeare in the seventeenth century. According to Richard Posner “Law and literature are very old fields...” (5). So, this paper attempts to examine the question of Hamlet’s legal, political, legitimacy in his thought and action. It also tries to observe whether Claudius is a legitimate or illegitimate figurehead of the then existing state of Denmark. Hamlet, the greatest work of Shakespeare in the early modern age, portrays the protagonist sandwiched between the divine laws and Christian moral values and the practicality of human laws and the expediencies of present realities. The problem with Hamlet is what he calls in his soliloquy, ‘to be or not to be’ – ambivalence and procrastination in taking action. Hamlet represents a great legal dilemma. Hamlet tries to be perfect by observing both the natural law and justice and the existing human laws of the state. Hamlet is torn between the divine will, human reason and Christian moralities prohibiting taking revenge. The paper concludes with Hamlet’s tragic end as a consequence of his vacillation between the divine will and the human law. Hamlet mirrors jurisprudential dilemma.

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Moore, Michael S. "Law as Justice." Social Philosophy and Policy 18, no. 1 (2001): 115–45. http://dx.doi.org/10.1017/s0265052500002818.

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A perennial question of jurisprudence has been whether there is a relationship between law and morality. Those who believe that there is no such relationship are known as “legal positivists,” while those who hold that some such relationship exists are usually tagged with the label “natural lawyers.” Unfortunately, the latter phrase has been used in quite divergent senses. Sometimes it is used to designate any objectivist position about morality; as often, it labels the view that human nature determines what is objectively good or right; and perhaps as often, it labels the view that some natural facts other than facts about human nature determine what is objectively good or right; and sometimes the label presupposes some divine origins to both morality and human law.

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Rishel, Bruce. "The Divine Charioteering Model - A Guide to Moderation." Journal of Ancient Philosophy 14, no. 2 (October 11, 2020): 203–9. http://dx.doi.org/10.11606/issn.1981-9471.v14i2p203-209.

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Charioteering as a metaphor for correct and balanced thinking has been written about since Homer. The Iliad presents the divine charioteering model as exemplified by Hera and Athena and examines how the fate of mortal charioteers including Antilokhos, Patroklos and Achilles is determined based on their ability to adhere to this model. Authors as diverse as Plato, Proclus, Pindar and Euripides build upon the divine charioteering model as they show examples of charioteers who, in varying degrees, follow this model. This paper will demonstrate that heroes who veer from the model of equilibrium and moderation provided by the gods, violate justice [dikē] with their hubris and incur agony [agōn] from the divinity they antagonize.

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Bekos, J. "Memory and Justice in the Divine Liturgy: Christian Bioethics in Late Modernity." Christian Bioethics 19, no. 1 (March 27, 2013): 100–113. http://dx.doi.org/10.1093/cb/cbt007.

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Oshima, Takayoshi. "TheBabylonian Theodicy: An Ancient Babylonian Discourse on Human Piety and Divine Justice." Religion Compass 9, no. 12 (December 2015): 483–92. http://dx.doi.org/10.1111/rec3.12188.

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Schofer, Jonathan. "“The Road of Payback” and Rabbinic Judaism." Religions 10, no. 6 (June 18, 2019): 387. http://dx.doi.org/10.3390/rel10060387.

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In Anger and Forgiveness, Martha Nussbaum argues against the claim that the suffering of the wrongdoer restores, or partially restores, what was damaged by the wrongdoing. Making this mental mistake sets a person on “the road of payback,” and following this path is normatively problematic. What contribution can the canonical writings of Judaism, the Talmud and Midrash, make to the case against payback, when these writings reflect the view that a single deity establishes a divine justice in the world, such that ultimately the good are rewarded and the bad punished? This article argues, in light of recent research into rabbinic law and judicial process, as well as rabbinic theology of divine justice, that several components of these sources can help to meet the challenge. The texts recommend particular subjective states in the context of the human judiciary procedure and in consideration of divine justice, which do not intend “the suffering of the wrongdoer.” Rabbis seek authority, control over uncertainty, and a correct judicial procedure in their legal processes. Regarding the human relationship to the deity, rabbis both prescribe reverence and protest questionable divine acts based on their own ethical standards.

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Breiner, Nikolaus. "Punishment and Satisfaction In Aquinas’s Account of the Atonement." Faith and Philosophy 35, no. 2 (2018): 237–56. http://dx.doi.org/10.5840/faithphil2018327102.

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According to Eleonore Stump, Thomas Aquinas rejects a “popular” (roughly, penal substitutionary) account of the atonement. For Stump’s Aquinas, God does not require satisfaction or punishment for human sin, and the function of satisfaction is remedial, not juridical or penal. Naturally, then, Aquinas does not, on this reading, see Christ’s passion as having saving effect in virtue of Christ substitutionally bearing the punishment for human sin that divine justice requires. I argue that Stump is incorrect. For Aquinas, divine justice does require satisfaction; satisfaction involves punishment ( poena) and has a penal function; and one way Christ’s death has saving effect is in virtue of his satisfying that requirement on people’s behalf. Christ saves by “paying our debt,” bearing in the place of humans the penalty or punishment required by divine justice. My argument implies that Aquinas’s account of satisfaction in the atonement significantly resembles key aspects of Stump’s “popular account”—and of the Penal Substitution Theory it represents.

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Journal articles on the topic 'Divine justice'

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